2 Korintus 5:8

5:8 Thus we are full of courage and would prefer to be away ¹  from the body and at home with the Lord.

Mazmur 27:3-4

27:3 Even when an army is deployed against me,

I do not fear. ² 

Even when war is imminent, ³ 

I remain confident. ⁴ 

27:4 I have asked the Lord for one thing –

this is what I desire!

I want to live ⁵  in the Lord’s house ⁶  all the days of my life,

so I can gaze at the splendor ⁷  of the Lord

and contemplate in his temple.

Amsal 14:26

14:26 In the fear of the Lord one has ⁸  strong confidence, ⁹ 

and it will be a refuge ¹⁰  for his children.

Yesaya 30:15

30:15 For this is what the master, the Lord, the Holy One of Israel says:

“If you repented and patiently waited for me, you would be delivered; ¹¹ 

if you calmly trusted in me you would find strength, ¹² 

but you are unwilling.

Yesaya 36:4

36:4 The chief adviser said to them, “Tell Hezekiah: ‘This is what the great king, the king of Assyria, says: “What is your source of confidence? ¹³ 

Ibrani 10:35

10:35 So do not throw away your confidence, because it ¹⁴  has great reward.

Ibrani 10:1

Concluding Exposition: Old and New Sacrifices Contrasted

10:1 For the law possesses a shadow of the good things to come but not the reality itself, and is therefore completely unable, by the same sacrifices offered continually, year after year, to perfect those who come to worship. ¹⁵ 

Pengkhotbah 5:1

Rash Vows

5:1 ¹⁶ Be careful what you do ¹⁷  when you go to the temple ¹⁸  of God;

draw near to listen ¹⁹  rather than to offer a sacrifice ²⁰  like fools, ²¹ 

for they do not realize that they are doing wrong.

Wahyu 1:9

1:9 I, John, your brother and the one who shares ²²  with you in the persecution, kingdom, and endurance that ²³  are in Jesus, was on the island called Patmos because of the word of God and the testimony about Jesus. ²⁴ 

[5:8]  ¹ tn Or “be absent.”

[27:3]  ² tn Heb “my heart does not fear.”

[27:3]  ³ tn Heb “if war rises up against me.”

[27:3]  ⁴ tn Heb “in this [i.e., “during this situation”] I am trusting.”

[27:4]  ⁵ tn Heb “my living.”

[27:4]  ⁶ sn The Lord’s house. This probably refers to the tabernacle (if one accepts Davidic authorship) or the temple (see Judg 19:18; 1 Sam 1:7, 24; 2 Sam 12:20; 1 Kgs 7:12, 40, 45, 51).

[27:4]  ⁷ tn Or “beauty.”

[14:26]  ⁸ tn Heb “In the fear of the Lord [is] confidence of strength.” The phrase “one has” does not appear in the Hebrew but is supplied in the translation for the sake of smoothness.

[14:26]  ⁹ tn Heb “confidence of strength.” This construct phrase features an attributive genitive: “strong confidence” (so most English versions; NIV “a secure fortress”).

[14:26]  ¹⁰ sn The fear of the Lord will not only provide security for the parent but will also be a refuge for children. The line recalls Exod 20:5-6 where children will reap the benefits of the righteous parents. The line could also be read as “he [= God] will be a refuge for the children.”

[30:15]  ¹¹ tn Heb “in returning and in quietness you will be delivered.” Many English versions render the last phrase “shall be saved” or something similar (e.g., NAB, NASB, NRSV).

[30:15]  ¹² tn Heb “in quietness and in trust is your strength” (NASB and NRSV both similar).

[36:4]  ¹³ tn Heb “What is this object of trust in which you are trusting?”

[10:35]  ¹⁴ tn Grk “which,” but showing the reason.

[10:1]  ¹⁵ tn Grk “those who approach.”

[5:1]  ¹⁶ sn Beginning with 5:1, the verse numbers through 5:20 in the English Bible differ by one from the verse numbers in the Hebrew text (BHS), with 5:1 ET = 4:17 HT, 5:2 ET = 5:1 HT, etc., through 5:20 ET = 5:19 HT. Beginning with 6:1 the verse numbers in the English Bible and the Hebrew Bible are again the same.

[5:1]  ¹⁷ tn Heb “Guard your feet.” The Kethib is the plural רַגְלֶיךָ (raglekha, “your feet”), while the Qere is the singular רַגְלְךָ (raglÿkha, “your foot”), which is preserved in several medieval Hebrew mss and is reflected in the versions (LXX, Aramaic Targum, Vulgate, Syriac Peshitta). For example, the LXX reads πόδα σου (poda sou, “your foot”) which reflects רַגְלְךָ.

[5:1]  sn The exhortation, “Guard your feet” is an idiom for “Watch your steps,” i.e., “Be careful what you do.” This is a compound figure: “foot” is a metonymy for “step,” and “step” is a metonymy for “action” (e.g., Job 12:5; 23:11; 31:5; Pss 119:59, 101, 105; Prov 1:16; 3:23; 4:26-27; 6:18; 19:2; Isa 58:13; 59:7; Jer 14:10). For example, “I have refrained my feet from every evil way” (Ps 119:101); see E. W. Bullinger, Figures of Speech, 648.

[5:1]  ¹⁸ tn Heb “the house of God.” The term “house” (בַּיִת, bayit) is a synecdoche of general (i.e., house) for specific (i.e., temple), e.g., 1 Kgs 6:3; 7:12; 1 Chr 9:11; 2 Chr 3:8; 28:11. See E. W. Bullinger, Figures of Speech, 620.

[5:1]  ¹⁹ tn Alternately, “to obey.” The term לִשְׁמֹעַ (lishmoa’, preposition + Qal infinitive construct from שָׁמַע, shama’, “to hear”) may be taken in one of two ways: (1) literal: “to listen” in contrast to speak or (2) figurative (metonymy of cause for effect) “to obey” in contrast to sacrifice (HALOT 1572 s.v. שׁמע 4; BDB 1033–34 s.v. שָׁמַע). The LXX took the term in the literal sense: τοῦ ἀκούειν (tou akouein, “to listen”). The English versions reflect both literal and figurative options: “obedience” (NJPS, Douay, NAB, NEB) versus “to hear [or listen]” (KJV, ASV, YLT, MLB, RSV, NASB, NIV, NRSV). The section warns against rash vows therefore, the nuance “to listen” is more appropriate: the wise man will be slow to speak and quick to listen in the presence of God; however, the fool is unrestrained and speaks rashly.

[5:1]  ²⁰ tn The term “sacrifice” (זֶבַח, zevakh) is the general term that refers to the thank offering and free will offering (Lev 7:12, 16). This section focuses on making vows in prayer and fulfilling them, such as the vow offering. The term “sacrifice” functions as a synecdoche of general (i.e., sacrifice) for specific (i.e., vow offering).

[5:1]  ²¹ tn Heb “the fools, a sacrifice.” The term “fools” (הַכְּסִילִים, hakkÿsilim) is an adverbial accusative of comparison (e.g., GKC 375 §118.r): “rather than giving a sacrifice like fools” (מִתֵּת הַכְּסִילִים זָבַח, mittet hakkÿsilim zavakh). Contextually, the “sacrifice” is a rash vow made to God that is not fulfilled. The rash vow is referred to in 5:2 as the “voice of a fool.” Qoheleth admonishes the fool against making a rash vow that is not paid: “When you make a vow to God, do not delay in paying it; for God takes no pleasure in fools: Pay what you vow! It is better for you not to vow than to vow and not pay it” (vv. 4-5 [3-4 HT]).

[1:9]  ²² tn The translation attempts to bring out the verbal idea in συγκοινωνός (sunkoinwno", “co-sharer”); John was suffering for his faith at the time he wrote this.

[1:9]  ²³ tn The prepositional phrase ἐν ᾿Ιησοῦ (en Ihsou) could be taken with ὑπομονῇ (Jupomonh) as the translation does or with the more distant συγκοινωνός (sunkoinwno"), in which case the translation would read “your brother and the one who shares with you in Jesus in the persecution, kingdom, and endurance.”

[1:9]  ²⁴ tn The phrase “about Jesus” has been translated as an objective genitive.